TongLen is a meditation done in
conjunction with one's breathing, and in relation to one's parents, friends and enemies,
to all beings gathered around oneself. As one breathes out, imagine that with the
exhalation out goes all one's happiness and all the causes of happiness, all the good
karma that one has, in the form of white light rays. These light rays go out to all beings
to touch them, so that they obtain present temporary happiness and the cause for the
ultimate happiness of buddhahood.

With inhalation one imagines that all the suffering,
the causes of suffering and the bad karma that beings have are drawn into oneself with the
incoming breath, in the form of black light rays. These black rays enter and merge into
oneself, so one thinks that one has taken on the suffering of all other beings. Thus this
Sending & Taking meditation involves giving away happiness and taking on suffering, in
combination with one's breathing.

What does this meditation accomplish? Generally, happiness & suffering occur as a
result of karma, one's good or bad actions. If someone has done a good action, then
naturally from that there will come a result of happiness. That person will receive the
result of happiness that cannot be denied him or her. Likewise, suffering occurs as the
result of bad actions. If someone has done a bad action then the only result that can be
obtained from that is suffering, which cannot be avoided.

In doing this meditation one changes the attitude of seeing oneself as more important
than other beings; one will come to consider others as more important than oneself. The
normal attitude that people have is to think that it does not matter if other beings are
not happy, it does not matter if others are suffering, but it is important that oneself is
happy & free from suffering. One normally considers oneself, takes care of oneself
first, regarding oneself as more important than others. Through doing this sending &
taking practice it is possible to change one's attitude so that it does not matter if
oneself is unhappy or suffering, but it does matter that others are happy & free from
suffering. Thus one develops the attitude that one is able to take on the suffering of
other beings.

Some people new to this practice get worried because they think that by doing the
practice they will have to lose happiness and experience suffering, which makes them
fearful. However, there is no need for this anxiety because whatever happens to oneself is
solely a result of one's karma. Doing this practice does not bring suffering.

Other people do the practice with great expectation, with great hope. They think of a
friend who is ill, unhappy or otherwise suffering and they visualise this friend during
the meditation in the hope that they will remove the suffering. When they find it does not
work they lose hope and become disillusioned. This also is not what the practice is about.
The point is to cherish other beings as important, rather than regarding oneself as
important. So there is no need to have worry, fear or expectation.

However, it is not true to say there is no result from the practice. In the immediate
present one is not able to bring happiness or remove suffering, but by doing this practice
one will gradually cease to cherish oneself over others. Instead, one will develop the
wish to practise in order to benefit other beings, eventually leading to the ability to
help beings, teach and train them in the Dharma, and so forth. Consequently, one will be
able to give them happiness and relieve them of suffering, and offer them whatever
qualities and abilities that one has. This is the relative bodhicitta.

The ultimate bodhicitta is approached by pacifying concepts and dualism: all one's
thoughts are calmed; one's clinging to dualism assuaged; one just rests in the state of
peace, of meditation. One dissolves into emptiness and just rests in the true nature of
the mind. This is the ultimate bodhicitta.

Taken from the Oral Instructions on the Karma Pakshi Practice
given by Thrangu Rinpoche to the retreatants of Samye-Ling, December 1993.